The Interpreted Eucharist
Our Eucharist today is designed to help
us deepen our understanding of the
significance of each part of the service
and what the Eucharist means. At
intervals during the service, explanations will be offered to interpret the
actions and prayers. The bulletin,
which we encourage you to keep, also
contains notes that address frequently
asked questions about our way of
worship. The primary sources for our
liturgy are the Book of Common Prayer
(BCP) and additional materials
authorized by the Episcopal Church.
Why We Are Here
From the beginning, Christians have
gathered together on the Day of the
Resurrection, Sunday, to share the
eucharistic meal.
The Word of God
The Word of God is the first of two
major sections of the Eucharist service.
Opening Hymn
The people stand to sing the opening
hymn that is often chosen to highlight
the scriptural theme of the day. A hymn
or psalm has been sung as part of the
entrance rite since around 430 a.d.
In ancient times, the entrance hymn
would have been a chant called the
introit. The hymn number indicated
here refers to The Hymnal 1982. We
also use hymns from Lift Every Voice
and Sing II (LEVAS II) and Wonder,
Love and Praise (WLP). Next to the
hymn number is the first line of the
hymn text and the tune name.
Opening Acclamation
Today’s acclamation ("Blessed be
God . . .") is based on the opening
greeting from the Eastern Orthodox
liturgy.
Prayer
This ancient prayer (“Almighty God,
to you all hearts are open . . .”) was
originally said privately by the presider.
It was made part of the public rite after
the Anglican reformation in the 16th
century.
The Seventh Sunday after the Epiphany
February 20, 2011, 2011, at 9 & 11:15 am
The Holy Eucharist
❧ St. Columba’s is dedicated to welcoming all people in the name of Jesus
Christ, and to being a physically accessible environment for people of all abilities.
Throughout the service, all are invited to stand, kneel or sit as they are able.
❧ The Holy Eucharist with story-style sermon and songs appropriate for
preschool children is being celebrated in the Great Hall at this hour.
❧ Child care for infants and toddlers is available from 8:45 am—12:30 pm,
in Rm 236 on the second floor of the Albemarle Street wing, accessible by the
main stairway in the Common, adjacent to the Church Nave. Children must
be signed in and out.
❧ During the administration of holy communion we offer the Laying on of
Hands and Prayer for Healing. Enter St. Aidan’s Chapel through the door
to the right of the pulpit or wait near the crucifix at the rear corner of the
church at the 42nd Street entrance. You are welcome to receive healing for
yourself and on behalf of others. All prayers will remain confidential. You
may seek further prayer and counsel from any member of the pastoral staff.
❧ Please help us to observe a time of quiet prayer before the service begins.
❧ The People’s responses are printed in bold.
❧ Where referenced, BCP stands for the Book of Common Prayer.
❧ Please remember not to bring food or drinks into the Church Nave.
Prelude
9 am Sonata 6, Adagio, molto espressivo Ludwig van Beethoven
Peter Clamp, violin
Adagio
11 am
J.S. Bach
The Word of God
Hymn 637
How firm a foundation
Lyons
When all have gathered the Presider and People, standing,
say responsively
Blessed be God: Father, Son and Holy Spirit
And blessed be God’s Kingdom, now and forever. Amen.
Almighty God, to you all hearts are open, all desires
known, and from you no secrets are hid: Cleanse the
1
thoughts of our hearts by the inspiration of your Holy
Spirit, that we may perfectly love you, and worthily
magnify your holy Name; through Christ our Lord. Amen.
Song of Praise
The Song of Praise takes many forms.
Today we sing either an anthem, or a
Kyrie Eleison—Lord have mercy upon
us. At other times we sing a Gloria—
Glory to God in the highest and peace
to God’s people on earth. We also use
the Trisagion, which is an Eastern
Orthodox hymn giving praise to
God—Holy God, Holy and Mighty,
Holy Immortal One, have mercy on us.
At other times we may use a portion of
a hymn or chant to offer praise to God.
Collect of the Day
The Collect of the Day gathers people
together in a prayer that highlights
the scriptural theme of the day and is
appointed specifically for the Sunday
of the liturgical year. The collects are
found in the Book of Common Prayer
beginning on page 211.
Readings and Psalms
Appointed Bible readings and psalms
are read in accordance with the Revised
Common Lectionary, a three-year
cycle of scripture readings that the
Episcopal Church shares with several
other Christian denominations as
assembled by the National Council
of Churches of Christ.
Psalms come from the collection of 150
songs found in the Hebrew Scriptures.
The Book of Psalms was the ancient
hymnal of the church. Psalms are often
sung, as was the ancient practice.
Song of Praise See service music insert in pew rack.
Carl MaultsBy
The Collect for the Seventh Sunday after the Epiphany standing
O Lord, you have taught us that without love whatever we do is
worth nothing: Send your Holy Spirit and pour into our hearts
your greatest gift, which is love, the true bond of peace and of all
virtue, without which whoever lives is accounted dead before
you. Grant this for the sake of your only Son Jesus Christ, who
lives and reigns with you and the Holy Spirit, one God, now and
for ever. Amen.
The First Reading Leviticus 19:1-2, 9-18 11:15 am seated
At 9 am this is the only reading, followed by the Psalm.
The Lord spoke to Moses, saying: Speak to all the congregation
of the people of Israel and say to them: You shall be holy, for I
the Lord your God am holy. When you reap the harvest of your
land, you shall not reap to the very edges of your field, or gather
the gleanings of your harvest. You shall not strip your vineyard
bare, or gather the fallen grapes of your vineyard; you shall
leave them for the poor and the alien: I am the Lord your God.
You shall not steal; you shall not deal falsely; and you shall not
lie to one another. And you shall not swear falsely by my name,
profaning the name of your God: I am the Lord. You shall not
defraud your neighbor; you shall not steal; and you shall not
keep for yourself the wages of a laborer until morning. You shall
not revile the deaf or put a stumbling block before the blind;
you shall fear your God: I am the Lord. You shall not render an
unjust judgment; you shall not be partial to the poor or defer to
the great: with justice you shall judge your neighbor. You shall
not go around as a slanderer among your people, and you shall
not profit by the blood of your neighbor: I am the Lord. You
shall not hate in your heart anyone of your kin; you shall reprove your neighbor, or you will incur guilt yourself. You shall
not take vengeance or bear a grudge against any of your people,
but you shall love your neighbor as yourself: I am the Lord.
The Word of the Lord. Thanks be to God.
Psalm 119:33-40 seated, all sing
Robert Knox Kennedy1
Teach me, O Lord, the way of your statutes, *
and I shall keep it to the end.
2
Give me understanding, and I shall keep your law; *
I shall keep it with all my heart.
Make me go in the path of your commandments, *
for that is my desire.
Incline my heart to your decrees *
and not to unjust gain.
Turn my eyes from watching what is worthless; *
give me life in your ways.
Fulfill your promise to your servant, *
which you make to those who fear you.
Turn away the reproach which I dread, *
because your judgments are good.
Behold, I long for your commandments; *
in your righteousness preserve my life.
The Second Reading 1 Corinthians 3:10-11, 16-23
Alleluia
The word Alleluia is derived from the
Hebrew word Halleluya, which is an
expression of praise to God: a superlative expression of thanksgiving, joy
and triumph.
The Holy Gospel
The Gospel reading is traditionally read
by a deacon. The Gospeller takes the
Gospel book into the midst of the people
because the Gospel stories are the words
of Jesus who is God in the midst of us.
When the Gospel is proclaimed, all
stand as they are able and turn to face
the Gospel book.
11:15 am only, seated
According to the grace of God given to me, like a skilled master
builder I laid a foundation, and someone else is building on it.
Each builder must choose with care how to build on it. For no
one can lay any foundation other than the one that has been
laid; that foundation is Jesus Christ. Do you not know that you
are God's temple and that God's Spirit dwells in you? If anyone
destroys God's temple, God will destroy that person. For God's
temple is holy, and you are that temple. Do not deceive yourselves. If you think that you are wise in this age, you should
become fools so that you may become wise. For the wisdom of
this world is foolishness with God. For it is written, “He catches
the wise in their craftiness,” and again, “The Lord knows the
thoughts of the wise, that they are futile.” So let no one boast
about human leaders. For all things are yours, whether Paul or
Apollos or Cephas or the world or life or death or the present
or the future—all belong to you, and you belong to Christ, and
Christ belongs to God.
The Word of the Lord. Thanks be to God.
Alleluia See service music insert in pew rack.
The Holy Gospel Matthew 5:38-48 standing
Leon C. Roberts
The People stand for the reading of the Gospel.
The Holy Gospel of our Lord Jesus Christ according to Matthew.
Glory to you, Lord Christ.
Jesus said, “You have heard that it was said, ‘An eye for an
eye and a tooth for a tooth.’ But I say to you, Do not resist an
evildoer. But if anyone strikes you on the right cheek, turn the
other also; and if anyone wants to sue you and take your coat,
give your cloak as well; and if anyone forces you to go one mile,
go also the second mile. Give to everyone who begs from you,
and do not refuse anyone who wants to borrow from you. You
have heard that it was said, ‘You shall love your neighbor and
hate your enemy.’ But I say to you, Love your enemies and pray
3
Sermon
A bishop, priest or deacon typically
preaches the sermon. The preacher
explores the deeper meaning of the
scripture readings and interprets the
significance of the Gospel for our lives
today.
Nicene Creed
Now that we know about the nature of
the God we are worshiping, we are
invited to stand and reaffirm our faith in
the words of the creed. A creed is a
statement of the Church’s belief. The one
used here is the creed formulated
at the Council of Nicaea in 325 a.d.
It tells the story of the Holy Trinity
revealed in the life, death, and resurrection of Jesus of Nazareth.
Prayers of the People
As the body of Christ gathered, we
gather together our individual and
corporate prayers and offer them before
the altar. Traditionally a deacon would
offer the prayers on behalf of all the
people. In most Episcopal churches
today, a layperson comes forward from
the congregation to lead the prayers.
BCP page 383 provides a basic outline
for these intercessions, followed by
several commonly used forms.
Confession of Sin
The confession of sin on the part of the
whole congregation was introduced
during the Reformation in the 16th
century so that the people would feel
assured of God’s love and forgiveness,
and be encouraged to receive Communion with joy and confidence in God’s
grace. This prayer celebrates the
reconciling power of God’s love and
acknowledges our sinfulness and God’s
forgiveness.
Absolution
A bishop or priest proclaims God’s
forgiveness and the promise of God’s
mercy and strength.
for those who persecute you, so that you may be children of
your Father in heaven; for he makes his sun rise on the evil and
on the good, and sends rain on the righteous and on the unrighteous. For if you love those who love you, what reward do you
have? Do not even the tax collectors do the same? And if you
greet only your brothers and sisters, what more are you doing
than others? Do not even the Gentiles do the same? Be perfect,
therefore, as your heavenly Father is perfect.”
The Gospel of the Lord. Praise to you, Lord Christ.
The Alleluia is sung again at the conclusion of the Gospel.
The Sermon
The Nicene Creed standing
We believe in one God, the Father, the Almighty, maker of
heaven and earth, of all that is, seen and unseen.
We believe in one Lord, Jesus Christ, the only Son of God,
eternally begotten of the Father, God from God, Light from
Light, true God from true God, begotten, not made, of one
Being with the Father. Through him all things were made. For
us and for our salvation he came down from heaven: by the
power of the Holy Spirit he became incarnate from the Virgin
Mary, and was made man. For our sake he was crucified
under Pontius Pilate; he suffered death and was buried. On
the third day he rose again in accordance with the Scriptures;
he ascended into heaven and is seated at the right hand of the
Father. He will come again in glory to judge the living and
the dead, and his kingdom will have no end.
We believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son. With the Father
and the Son he is worshiped and glorified. He has spoken
through the Prophets. We believe in one holy catholic and
apostolic Church. We acknowledge one baptism for the
forgiveness of sins. We look for the resurrection of the dead,
and the life of the world to come. Amen.
The Prayers of the People
The People respond Hear our prayer.
The Confession of Sin
Presider and People
Most merciful God, we confess that we have sinned against
you in thought, word and deed, by what we have done, and
by what we have left undone. We have not loved you with our
whole heart; we have not loved our neighbors as ourselves.
We are truly sorry and we humbly repent. For the sake of your
Son Jesus Christ, have mercy on us and forgive us; that we
may delight in your will and walk in your ways, to the glory
of your Name. Amen.
The Presider offers the absolution.
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Peace
We greet those around us in love and
peace. The tradition of offering the
“holy kiss” before the sharing of the
bread and wine shows the importance of
forgiveness, reconciliation and equality
as a community.
The Peace
All stand and the Presider says to the People.
The Peace of the Lord be always with you.
And also with you.
The Ministers and People greet one another in the name
of the Lord.
At the Offertory
Announcements
Offertory
A sentence of scripture is offered to
summon the community to acts of
self-giving, presenting bread and wine
for the altar, food for distribution to the
hungry and money to support the work
of the church. The altar is prepared
while a hymn or anthem is sung.
Holy Communion:
The Liturgy of the Table
The Liturgy of the Table is the actual
meal of the Lord’s Supper. We bless
God for all God’s gifts, culminating in
the gift of Jesus Christ himself to us
through his life, death and resurrection.
As we offer remembrance through the
very same acts that Jesus carried out
at his last supper over bread and wine,
we trust in his own promise that they
become to us the means of taking in his
living presence, his body and blood.
By making our offering of money to God in gratitude a priority—
the first claim on our resources—we express the same joyful trust as
our biblical forebears who offered the first fruits of every harvest in
sacrifice.
Children are invited to bring food for Samaritan Ministry to the altar
during the offertory music. When the music is finished, the children
are asked to return to their seats, even if food remains in the back.
Please be generous each week—the need is great.
Anthem
9 am
11:15 am
Sursum Corda
When the table is prepared and all are
ready, the presider begins the dialogue
known as the Sursum Corda. This is
one of the most ancient parts of the
liturgy. It originated in a Jewish liturgy
familiar to the first Christians. “Lift up
your hearts” was a command to stand
up for prayer. “Let us give thanks” was
a request for permission to offer thanks
in the name of the congregation.
Dale Wood
The Best of Rooms
Randall Thompson
The St. Columba Singers
Christ, He requires still, wheresoe’er He comes,
To feed, or lodge, to have the best of rooms:
Give Him the choice; grant Him the nobler part
Of all the house: the best of all’s the heart.
The Holy Communion
Eucharistic Prayer
There are several forms of the Eucharistic Prayer in the Book of Common
Prayer as well as supplemental resources.
We are using Prayer B during the
season of Epiphany. The core of the
Eucharistic Prayer is enacting the
words and actions of Jesus at the last
supper.
The Best of Rooms
The Boy and Girl Chapel Choirs
The Great Thanksgiving standing Eucharistic Prayer B, BCP, p. 367
The Lord be with you.
And also with you.
Lift up your hearts.
We lift them to the Lord.
Let us give thanks to the Lord our God.
It is right to give God thanks and praise.
It is right, and a good and joyful thing, always and everywhere to
give thanks to you, Father Almighty, Creator of heaven and earth.
Because in the mystery of the Word made flesh, you have
caused a new light to shine in our hearts, to give the knowledge
of your glory in the face of your Son Jesus Christ our Lord.
Therefore we praise you, joining our voices with Angels and
Archangels and with all the company of heaven, who for ever
sing this hymn to proclaim the glory of your Name:
5
Proper Preface
The proper preface (which follows the
phrase “Creator of heaven and earth”)
is the only part of the Eucharistic
Prayer that changes with the liturgical
season. Today’s proper preface appears
on page five.
Sanctus and Benedictus
This part of the Eucharistic Prayer is
traditionally sung. It comes from the
ancient Jewish synagogue liturgy and
has been an acclamation of the people
since the earliest days of the church.
See Isaiah 6:1-3 and Revelation 4:8.
Memorial Acclamation
The memorial acclamation in Eucharistic Prayer B (“We remember . . ., We
proclaim . . ., We await . . .”) is taken
from the Eastern Orthodox Liturgy.
The Epiclesis
In this prayer, known as the Epiclesis,
the presider asks the Father (the Creator
of everything that is) to send the Holy
Spirit (the aspect of God that makes
God present to us now) to enable the
Divine Word (the Son) to interpenetrate
the elements of bread and wine so that
they are for us the body and blood of
Christ. God answers our prayer, so that
these holy gifts become a means for our
own transformation, so that we can live
as God intended. Some people mark this
by making the sign of the cross.
The Great Amen
Sanctus See service music insertin pew rack. Grayson Warren Brown
The People stand or kneel. Then the Presider continues
We give thanks to you, O God, for the goodness and love which
you have made known to us in creation; in the calling of Israel
to be your people; in your Word spoken through the prophets;
and above all in the Word made flesh, Jesus, your Son. For in
these last days you sent him to be incarnate from the Virgin
Mary, to be the Savior and Redeemer of the world. In him, you
have delivered us from evil, and made us worthy to stand before you. In him, you have brought us out of error into truth, out
of sin into righteousness, out of death into life.
On the night before he died for us, our Lord Jesus Christ took
bread; and when he had given thanks to you, he broke it, and
gave it to his disciples, and said, "Take, eat: This is my Body,
which is given for you. Do this for the remembrance of me."
After supper he took the cup of wine; and when he had given
thanks, he gave it to them, and said, "Drink this, all of you: This
is my Blood of the new Covenant, which is shed for you and for
many for the forgiveness of sins. Whenever you drink it, do this
for the remembrance of me."
Therefore, according to his command, O Father,
Presider and People
We remember his death,
We proclaim his resurrection,
We await his coming in glory;
The Presider continues
And we offer our sacrifice of praise and thanksgiving to you,
O Lord of all; presenting to you, from your creation, this bread
and this wine.
We pray you, gracious God, to send your Holy Spirit upon
these gifts that they may be the Sacrament of the Body of Christ
and his Blood of the new Covenant. Unite us to your Son in his
sacrifice, that we may be acceptable through him, being sanctified by the Holy Spirit. In the fullness of time, put all things
in subjection under your Christ, and bring us to that heavenly
country where, with all your saints, we may enter the everlasting heritage of your sons and daughters; through Jesus Christ
our Lord, the firstborn of all creation, the head of the Church,
and the author of our salvation.
By him, and with him, and in him, in the unity of the Holy Spirit
all honor and glory is yours, Almighty Father, now and for ever.
AMEN.
The Great Amen (in capital letters) is
said or sung with great boldness and
conviction. It is our resounding and
grateful “yes” to God's action and gift.
6
The Lord’s Prayer
We now pray the prayer that Jesus
taught his disciples.
The Breaking of the Bread
The presider breaks the consecrated
bread. This solemn action, known as
the fraction, is marked by reverent
silence.
And now as our Savior Christ has taught us, we are bold to say:
Our Father, who art in heaven, hallowed be thy Name, thy
kingdom come, thy will be done, on earth as it is in heaven.
Give us this day our daily bread. And forgive us our trespasses,
as we forgive those who trespass against us. And lead us not
into temptation, but deliver us from evil. For thine is the
kingdom, and the power, and the glory, for ever and ever. Amen.
The Breaking of the Bread standing
The bread is broken, and silence observed.
God of promise, you have prepared a banquet for us.
Happy are we who are called to the feast.
Fraction Anthem
Fraction Anthem See service music insert in pew rack. Leon C. Roberts
After the fraction, the people sing
about God’s love and forgiveness.
The Invitation to Communion
The Communion
The Communion
At the culmination of this meal, the
people receive the bread and wine. This
is a moment of intimate communion
with Christ. We are reminded (to
paraphrase St. Augustine): Behold what
you are; become what you behold.
The Healing Rite
At St. Columba's, prayers for healing
are offered in the Chapel during
Communion. Fortified by God’s grace
in the Eucharist we ask for individual
intercessions of healing for ourselves
and those we love. Enter St. Aidan’s
chapel through the door to the right of
the pulpit or wait near the crucifix at
the rear corner of the church at the
42nd Street entrance. You are welcome
to receive healing for yourself and on
behalf of others. All prayers will remain
confidential. You may seek further
prayer and counsel from any member
of the pastoral staff.
Postcommunion Prayer
We give thanks for our renewed union
with Christ and are reminded that we
are to go out and be Christ’s body in
the world.
The Gifts of God for the People of God. Take them in remembrance
that Christ died for you and feed on him in your hearts by faith,
with thanksgiving.
Christ welcomes everyone to communion who desires to receive him in
the bread and wine. Please receive the bread in open and outstretched
hands and sip the wine from the chalice, guiding it gently to your lips.
(Or you may dip the wafer into the wine.) Respond to communion
by saying “Amen.” If instead you prefer to receive a blessing, please
indicate your choice by crossing your hands across your chest. Glutenfree wafers are available upon request.
We encourage those not yet baptized to explore with a priest or staff
member how we prepare seekers to become full members of Christ’s
Body, the Church, through this rite of initiation into Christian life
and witness.
Anthem
Come down, O love divine
The St. Columba Singers
R. Vaughan Williams
Chant all
The Lord is my light
Lilian Bouknight2
The Lord is my light and my salvation, the Lord is my light
and my salvation, the Lord is my light and my salvation;
whom shall I fear?
Postcommunion Prayer
Eternal God, heavenly Father, you have graciously accepted us
as living members of your Son our Savior Jesus Christ, and you
have fed us with spiritual food in the Sacrament of his Body
and Blood. Send us now into the world in peace, and grant us
strength and courage to love and serve you with gladness and
singleness of heart; through Christ our Lord. Amen.
7
Eucharistic Ministers
Our worshipping community includes
those who are prevented from being
present in person, for reasons such as
illness. On behalf of the whole congregation, lay ministers receive portions
of the consecrated bread and wine to
take to absent members in their homes,
so that they can receive holy communion
and the assurance of the community’s
love and care.
Sending Forth of Eucharistic Ministers
In the name of St. Columba’s we send you forth bearing these
holy gifts, that N. may share with us in the communion of
Christ’s body and blood.
We who are many are one body, because we all share one
bread, one cup.
Blessing
Light before us
David Hass3
Blessing
The presider offers a final blessing,
or the congregation may celebrate God’s
blessing together in a chanted prayer.
The ministers and people depart,
symbolizing our commitment to go into
the world and share God’s love.
Hymn 525
Dismissal
Dismissal
The deacon sends us into the world to
be witnesses of God’s love. The people
gather in the Common for fellowship
and refreshment.
The Church’s one foundation
Aurelia
The People respond Thanks be to God.
Postlude
Festal Flourish
Gordon Jacob
Sources for Commentary
Our chief sources for the commentary
during this eucharist are:
❧ An Instructed Eucharist, by Martha
Ainsworth. Issued by the Liturgical
Commission of the Episcopal Diocese
of New York, 1995.
❧ Liturgical Life Principles: How
Episcopal Worship Can Lead to
Healthy and Authentic Living, by Ian
Markham. Morehouse Publishing,
2009. Copies are available in the parish
library and bookstore.
❧ The work and expertise of the clergy
of St. Columba’s: Janet Vincent, Martin
Smith, Rob Boulter, Rose Duncan and
Margaret Guenther.
❧ Design: Anne M. Stone
1. Copyright © 1979 by Robert Knox Kennedy. Used with permission. 2. Lift Every Voice
and Sing II, p. 58. 3. Copyright © 1982 G.I.A. Publications Inc. OneLicense.net A-701284.
8
A Liturgical Glossary
Acclamation: A short exclamation of praise by the congregation. Includes the Opening Acclamation at the beginning of the liturgy (“Blessed be God . . .”) and the Memorial Acclamation in the
midst of the Eucharistic Prayer (“Christ has died . . .” or “We remember his death . . .” or “We
praise you . . .”).
Acolyte: A general term that covers not only servers, torchbearers and lighters of candles but
also crucifers and banner-bearers.
Altar: The table on which the communion meal is prepared and consecrated; the focal point of
Eucharistic worship. An altar often has an altar stone that is etched with five crosses symbolizing
the five wounds of Christ.
Altar Guild: A volunteer group of parishioners whose ministry is to care for the altar, vestments,
vessels and altar linens of the parish. Altar Guild members and sacristans prepare the sanctuary
for services and clean up afterwards.
Ambo: The combination lectern-pulpit where the Bible is read and from which the sermon or
homily is preached. It is a Latin word meaning “both,” referring to its dual function. It is sometimes shaped as an eagle, a popular device since the Oxford Movement in the mid-19th century;
a possible reference to Isaiah 40:31 or Exodus 19:4.
Anamnesis: Translated in the Eucharistic Prayer as “in remembrance,” it means “to call into the
present by reenacting the past.”
Anthem: An English variant on the word “antiphon,” it now generally refers to a short sacred
musical work for choir.
Antiphon: A refrain to be repeated by the congregation at intervals during a psalm; Greek word
for “opposite voice.” The refrain may be a phrase from the psalm or some other short Scripture
verse. This is one way for the psalm of the day to be recited.
Antiphonal: A style of psalm-singing in which people on opposite sides of the church sing or
say alternating lines of a psalm, reflecting the dualistic literary construction of the psalms. This
style of singing led to the development of traditional monastic divided choir stalls, as that is how
psalms are usually done in monastic communities. It means “by opposite voices.”
Apostles’ Creed: A statement of faith especially associated with Baptism and found in the
Baptismal covenant. It is also found in the burial offices.
Asperges: The act of sprinkling the people with holy water as a reminder of their baptismal
covenant.
Aspergillum: A small perforated container with a handle that is used to sprinkle holy water.
Aspersorium: A small bucket containing holy water to be sprinkled with an aspergillum.
Baptismal font: The pool of holy water in which new Christians are baptized.
Blessed Sacrament: A term of reverence used for the bread and wine that have been consecrated
to become the Body and Blood of Christ.
Bow: A gesture made in reverence to God by inclining the head forward or bending slightly at
the waist. This is often done when the processional cross passes, at the mention of the name of
Jesus, at the mention of the Incarnation in the Creed, when passing before the Blessed Sacrament
and on other occasions.
Celebrant: The Book of Common Prayer’s name for what many now call the presider, which is
the bishop or priest who gathers the community together for worship. All who worship are
celebrants, hence the change to the term presider for the bishop or priest leading the assembly.
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Chalice: The common cup of wine given at communion.
Chalice Bearers: Lay Eucharistic Ministers who administer the wine at communion.
Chancel: Usually, the part of a church containing the altar and seats for the ministers of the
liturgy. The word “chancel” (from a Latin word for a lattice screen) implies an area that is
enclosed and separated from the rest of the church. When this is not the case, the area is called
the “sanctuary.” At St. Columba’s we often refer to this area as the “platform.”
Chant: A particular kind of sacred song designed as a method of centering prayer. It is sometimes called “Gregorian chant” because the repertoire of chants was codified by Pope Gregory
the Great in the 6th century; also called “plainsong” or “plainchant” because it is unencumbered
by external ornamentation. Simple chants are sung by congregations today. At St. Columba’s,
we often use a style called Simplified Anglican Chant.
Choir: A body of singers who provide musical leadership for congregational singing during
worship. Choirs may also sing anthems or make other special musical offerings to enhance the
experience of worship. The primary role of the choir is to lead and support the congregation’s
worship through singing.
Chrism: Oil consecrated by the bishop that is used for anointing the newly baptized person with
the sign of the cross. It is olive oil mixed with a fragrant ointment.
Collect for Purity: Part of the entrance rite, a collect asking the Holy Spirit to cleanse and focus
our thoughts for the Eucharist to come. (“Almighty God, to you all hearts are open . . .” BCP p. 355).
Collect of the Day: The collect at the beginning of the Word that sets the theme of the day and
reflects on the readings to come. The Collect of the Day is part of the “propers,” which are found
in The Book of Common Prayer beginning on p. 211.
Collect: A special form of prayer that “collects” the intentions of all present (pronounced COL-lect).
Communion or Holy Communion: Receiving the consecrated bread and wine in which we
believe Jesus Christ to be truly present.
Corporal: A square linen cloth used on the altar as a kind of placemat during the celebration of
the Eucharist. From the Latin “corpora” (body) for the bread is the body of Christ.
Crucifer: One of the ministers of the liturgy, the bearer of the processional cross. From the Latin
“crux” (cross) and “ferre” (to carry).
Deacon: One of the ministers of the liturgy, the traditional role of the deacon is that of servant
and minister to the sick and the poor. By tradition the deacon reads the Gospel, leads the Prayers
of the People and prepares the altar for the Eucharist. All priests are first ordained as deacons;
therefore the person who serves in a liturgy as the deacon may also be a priest. The deacon is
usually vested in a white alb with a stole worn over the left shoulder and, in festival seasons,
a dalmatic (tunic) in the liturgical color of the day or season.
East end: The end of the church where the altar is located (without regard to the actual geographic
orientation of the building).
Eucharist: Our principal form of corporate worship in which we recall, by his command, Jesus’
actions at the Last Supper, consecrating bread and wine, thus calling him into our midst in the
present. A Greek word meaning “thanksgiving.”
Eucharistic Prayer: The great prayer of thanksgiving in which we summarize the story of
creation, the tragedy of sin, the history of God’s call to us, God’s coming among us in the person
of his Son, his death and resurrection, the work of the Holy Spirit in the Church and the hope of
eternal life and, finally, asking the Holy Spirit to consecrate for us the bread and wine to be the
Body and Blood of Christ, after his commandment. There are four forms that we normally use:
Form A (BCP p. 361), B (p. 367), C (p. 369) and D (p. 372). We also use authorized forms found in
a supplemental text called “Enriching Our Worship.”
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Flower Guild: A volunteer group of parishioners whose ministry is arranging flowers to bring
the beauty of the creation into worship.
Font: See “Baptismal font.”
Fraction anthem: A short song reflecting on the communion we are about to receive. It is sung
while the bread is broken and distributed into several patens or plates.
Gloria in Excelsis: The Latin first words (“Glory to God in the highest”) of the usual Song of
Praise sung during the entrance rite.
Gospel Book: The ceremonial copy of the Gospels from which the deacon reads, it contains the
Gospel passages of the lectionary. During the Liturgy of the Word, the Gospel Book is placed on
the altar to show the focus of that portion of the service upon the Word of God. When it is read
it is carried into the midst of the people since it contains the words of Jesus, who was God in the
midst of us. Because of its importance, all stand and turn to face the book as the Gospel is read.
Gospel: One of four books in the Bible (Matthew, Mark, Luke, John) containing the story of the
life of Jesus. It means “good news,” and is the principal Bible reading at the Eucharist.
Gradual: A psalm appointed to be sung between Bible readings. From the Latin “gradus” (step)
because it used to be sung while the reader walked down steps from the altar to the ambo. Part
of the “propers,” the schedule of psalms can be found in The Book of Common prayer beginning
on p. 888.
Great Amen: The “AMEN” by the people that concludes the Eucharistic Prayer. It is written in
capital letters to show the special emphasis it is given as you proclaim your assent to God’s
saving grace.
Holy water: Water that has been blessed by a priest or a bishop and used as a reminder of our
baptismal covenant. Holy water can often be found in the baptismal font and, in many churches,
at each entrance.
Homily: Another word for sermon, sometimes denoting a briefer version.
Hymn: A certain kind of poem set to music, which you can use to your spiritual benefit by
singing the words and allowing them to speak to you. Tunes and words are usually written by
different people; tunes are given names to distinguish them, such a Hyfrydol or Duke Street or
Adore devote.
Kyrie eleison: Greek first words (“Lord have mercy”) of one of the Songs of Praise sung during
the entrance rite, especially during penitential seasons.
Lavabo: Latin for “I wash.” This refers to both the action of the presider washing his or her
hands before celebrating the Eucharist and the bowl and towel used for this handwashing.
Lay Eucharistic Minister: A lay person who is licensed by the bishop to administer the
consecrated elements of the Eucharist.
Lay Ministers of Healing: A lay person who administers the laying on of hands for healing.
Lay person: The primary ministers of the Church, encompassing all Christians who are not
otherwise ordained. According to The Book of Common Prayer (p. 855), “The ministers of the
Church are lay persons, bishops, priests and deacons.” The primary ministry of all lay persons
is to witness Christ’s love to the world. Lay persons also read the Old Testament and New
Testament lessons, often read or sing the Prayers of the People, and serve as ministers of the
liturgy in a variety of ways.
Lectern: When there is also a separate pulpit, a reading stand from which the Bible is read
(see also “Ambo”). Often a lectern is shaped as an eagle, a popular device since the Oxford
Movement in the mid-19th century; a possible reference to Isaiah 40:31 or Exodus 19:4.
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Lectionary: The Bible readings, which are part of the “propers.” We use the Revised Common
Lectionary (RCL), a three-year schedule of Bible readings assembled by a consortium of denominations. It is similar to the lectionary found in The Book of Common Prayer on p. 888. The RCL
can be found at www.thelectionarypage.com.
Lectionary Book: Contains the Bible readings arranged in the order in which they will be read
at the liturgy. It is placed on the ambo or lectern.
Liturgy: A “work of the people” from the Greek words “laos” (the people) and “ergon” (work).
The official corporate worship of the Church.
Lord’s Prayer: The prayer (“Our Father, who art in heaven . . .”) that Jesus taught us to say
(Matthew 6:9, Luke 11:2). It is said at the end of the Eucharistic Prayer, just before we receive
communion.
Narthex: An entry space, foyer or anteroom of the church between the door and the nave.
The Columba icon is in St. Columba’s narthex.
Nave: The main body of the church where the people sit. It is between the sanctuary (or platform
at St. Columba’s) and the narthex or entry of the church building.
Nicene Creed: A statement of faith drawn up by the Council of Nicaea in the 4th century and
recited by Christians ever since.
Orans: Latin for “praying,” the hands-upraised position of the presider during prayer. Shown in
the earliest depictions of Christians at prayer.
Organ voluntary: A short work played on the organ usually just before the liturgy begins
(prelude) or at the end (postlude).
Paschal candle: The large, decorated candle lighted at the Great Vigil of Easter that represents
the risen Christ in our midst. It is lighted at all baptisms and funerals, representing our life in
Christ.
Paten: A small plate on which the communion bread is placed.
Peace: Following Jesus’ command to be reconciled with each other before offering our gifts at
the altar (Matthew 5:23-24), we exchange the Peace before the Offertory, greeting one another
in the name of the Lord with a handclasp or an embrace.
Penitential Order: A rite containing the Confession and Absolution, usually done at the
beginning of the liturgy in Lent, to point up our need to be reconciled to God and to each other
(BCP, p. 351).
Platform: The term used at St. Columba’s to describe the part of the church that contains the
altar and seats for the ministers of the liturgy. In many Episcopal churches this is called the
sanctuary.
Posture: One way we use our bodies in worship is by some modest movement. Our general
custom is to sit to listen, stand for prayer and praise and to hear the Gospel, and kneel for
confession. We move to a communion station to receive the consecrated bread and wine and
to other areas of the church for the laying on of hands for healing.
Presider: The bishop or priest who gathers the community together and leads the worship.
Procession: The orderly movement of the ministers of the liturgy into and out of the church.
Propers: The Bible readings and prayers that are specific, or proper, to a particular day or season.
Psalm: A passage from the book of Psalms is sung or said between the first and second readings.
Pulpit: When there is also a separate lectern, the stand from which the sermon or homily is
preached. See also “Ambo.”
Purificator: A linen cloth used to clean the chalice.
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Pyx: From the Latin “pyxis” (box), a container for the consecrated bread. A pyx is used to
transport consecrated bread to the sick.
Responsorial: A style of psalm singing in which a choir or cantor sings the psalm verses and
the congregation responds at intervals with a repeated refrain.
Rite One and Rite Two: The Book of Common Prayer contains services in two versions:
Elizabethan language (Rite One) and contemporary language (Rite Two).
Sacrament: “The Sacrament” is generally a term of reverence for the consecrated bread and
wine (also known as “the Blessed Sacrament”). Sacraments "are outward and visible signs of
inward and spiritual grace" (BCP, p. 857). These Sacraments are Holy Baptism, Holy Eucharist,
Confirmation, Ordination, Holy Matrimony, Reconciliation of the Penitent, and Unction or
Anointing of the Sick.
Sacristan: At St. Columba’s, these are young people who share with the verger the responsibility
of seeing to the detailed preparations for Eucharist. The goal is to allow the clergy and those
who participate in the liturgy to be able to lead and enter into worship knowing that all they
need for the service has been prepared and is in place.
Sanctuary: The area of the church where the altar and seats for the ministers of the liturgy are
located. In churches where it is enclosed it is referred to as the chancel.
Sanctuary Lamp: A candle on the wall near the aumbry in the chapel, lighted to indicate the
presence of the consecrated bread and wine in the aumbry, a recess in the wall. When it is
lighted it is customary to pause in reverence before the Blessed Sacrament.
Sanctus: Latin for “holy,” the ancient song sung during the Eucharistic Prayer, echoing the
vision of Isaiah and the Book of Revelations of the heavenly host surrounding the throne of God
with praise (“Holy, holy, holy”).
Senses: We celebrate the human body by reaching out to all the senses in worship: sight (color,
light and movement), hearing (music, silence, the rhythm of words), smell (flowers and sometimes incense), touch (embracing at the Peace, touching holy water, laying on of hands) and
taste (bread and wine).
Sermon: A talk explaining and expounding upon the Scripture readings of the day. If it’s short
it is called a homily.
Sign of the cross: A gesture made as a reminder of God’s saving grace. With the right hand,
touch forehead, breast, left shoulder, right shoulder. Usually done in response to a blessing,
when we remember those who have died in Christ, at the mention of the trinity and other
occasions.
Silence: One of the most important sounds of the liturgy. In periods of liturgical silence we
pray to God to lift us to that still place where we may contemplate his presence and breathe
his living Word.
Song of Praise: A song, usually the Gloria in Excelsis, sung during the entrance rite to focus
our attention upon the praise of God, our chief work. Also includes the Kyrie, the Trisagion
and other songs of praise.
Stations of the Cross: A series of 14 images depicting events in the Passion of our Lord, used
as a devotion especially during Lent and, at St. Columba’s, on Good Friday. This is an adaptation
of a custom widely observed by pilgrims to Jerusalem, who offer prayer at a series of places in
the city traditionally associated with Jesus’ passion and death.
Thurible: The pierced metal container in which incense is burned, suspended on a long chain
for carrying and swinging, which allows the fragrant smoke to rise. It is carried by the thurifer.
Thurifer: One of the ministers of the liturgy who handles the incense. From the Latin "turis"
(incense) and “ferre” (to carry).
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Torches: Large candles carried in the procession. Those who carry them are called acolytes or
torchbearers.
Trisagion: One of the Songs of Praise that may be sung at the beginning of the liturgy. In Greek
it means “three holies” because of the text "Holy God, holy and mighty, holy immortal one, have
mercy upon us."
Usher: A lay person who greets and assists people as they enter the church. Ushers may hand
out service bulletins, count the number of people in the congregation, collect and present the
offering at the offertory, assist parishioners during the administration of communion, and clean
the pews and church building after the service.
Verger: A lay minister who assists the clergy in the conduct of public worship, especially in the
marshaling of processions.
Visiting Lay Eucharistic Ministers: A lay person who is licensed by the bishop to go from a
Sunday Eucharist to share the sacrament with members of the congregation who were unable
to be present at the celebration because of illness or infirmity.
West end: The end of the church opposite the altar (regardless of the actual geographic orientation of the building). Usually the location of the main entrance.
The Word of God (also known as the Liturgy of the Word): The first of the two main sections
of the Eucharistic liturgy that are based on forms of synagogue worship from the time of Jesus.
It includes the Collect of the Day; readings from the Bible (which the preacher then expounds
upon), our response by proclaiming our belief in the Creed, and prayer. Concludes with the Peace.
l
Our library contains many sources for further reading about the liturgy. This glossary is based
on An Instructed Eucharist by Martha Ainsworth, distributed by the Liturgical Commission of
the Episcopal Diocese of New York, and An Episcopal Dictionary of the Church: A User-Friendly
Reference for Episcopalians, edited by Don S. Armentrout and Robert Boak Slocum (Church
Publishing, Inc., New York).
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Diagram of St. Columba’s Church
Altar
St. Aidan’s Chapel
Sacristy
Flower Guild Room
The Parclose Screen
Lectern
North Transept
Pulpit
Altar
South Transept
Organ
The Crossing
South Aisle
Central Aisle
North Aisle
Nave Extension
Weigand
Chapel
nt
Fo
The Common
e
tre
The Common
e
dl
n
Ca
The Nave
Narthex
The West End
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42nd
Street
Entrance
Stairs to
Gallery
St. Columba’s Episcopal Church
4201 Albemarle St., NW, Washington, DC 20016
202-363-4119 n Columba.org
Ministers: All the People of St. Columba’s.
Clergy: Janet Vincent, Rector; Martin Smith, Senior Associate Rector; Rob Boulter, Rose Duncan, Margaret Guenther,
Associate Rectors; Nan Hildebrand and Brooks Hundley, Assisting Clergy; Caleb Lee and the Rev. Dorothella Littlepage,
Seminarians.
Staff: John Hurd, Director of Music and Organist; Diane Heath, Music Associate; Michael Funston, Interim Director of Youth
Ministries; Pattie Ames, Director of Children’s Ministries; Paul Barkett, Chief Operating Officer; Anne M. Stone, Director of
Communications; Joshua Hutcheson, Assistant Director of Communications and Assistant to the Rector; Anona Fowler,
Pastoral Associate; Dustin Davis, Operations Manager; Kim Carlson, Accountant; Brindley Goodger, Coordinator of
Membership and Financial Services; A. Wayne Fowler, Verger; Mary Claire Bond, Mark Allen-Gifford, John Guenther,
Assistant Vergers; Rachid Gana, Printer. Larry Shelley, Director of the Water Ministry.
The Vestry: John Nolan, Senior Warden; Jennifer Turner, Junior Warden; Alan Beal, Inga Blust, Rick Dulaney, Lance
Elliott, Gardell Gefke, David Hawkings, Lane Heard, Laurelle Sheedy McCready, Schroeder Stribling, Elizabeth Taylor
and Ron Wisor, Members; Elizabeth Terry, Secretary.
St. Columba’s Nursery School: Julia Berry, Director; Karen Smyers, Nursery School Office Manager;
Kristen Maxson, Assistant Director and Inclusion Coordinator
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